________________ second Adhyaya or at least parts of it (most probably after Nagarjuna) and later on the third and fourth Adhyaya of the Nyayasutras. (b) From this vada-tradition branches off an other one before the time, when the vada-exposition of Caraka was written. It becomes ascertainable first in the doctrine of the eight vadadharmah as preserved in the beginning of the Prayogasarah. This tradition develops into the vada-doctrines as exposed in the Yogacarabhumih and later into those expounded by Asanga in his Abhidharmasamuccayah. (c) The third dialectical tradition takes its origin in other circles than those in which the other two vada-traditions had arisen. It can be traced to those teachers who had used the tarka-concept in connection with the anumanam and must have developed later on into the doctrine of the ten-membered proof testified in the Nyayabhasyam and the Yuktidipika. This logical tradition seems to have had a certain relation also to the tantrayuktayah and to have developed mainly in Samkhya circles. In the appendix of this article it is shown through the analysis of the Nyayabhasyam on NS I, 1, 5 that there must have been at least two Nyaya-commentaries before the time of Paksilasvamin. Whether these commentaries were commenting only on the old vada-manual (first and fifth Adhyayas of the Nyayasutras) or were commentaries on the entire Nyayasutras could not be ascertained. 103
